• Journal of Korean Medical classics
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• v.33 no.2
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• pp.91-108
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• 2020

Objectives : To study the shu points selection of the Four Seas in the 「Hailun」 chapter of 『Lingshu』. Methods : The effects and main indications of each shu point, their anatomical position, characteristics along with similarities of disease patterns according to excessiveness and deficiency of the Four Seas were examined. Results : The selection of shu points of the Four Seas were deeply related to the effects and main indications, and the common similarity among conditions due to excessiveness and deficiency was the presence of psychological aspects. Also, when the Four Seas are connected to the Jing-Qi-Shen and Blood, marrow sea[髓海] is connected to Jing & Shen, qi sea[氣海] is connected to Qi, blood sea[血海] is connected to Blood, and sea of water and grain[水穀之海] replenishes Jing-Qi-Shen and Blood. When connected to the Four Qi Intersections, the marrow sea is connected to 'head qi with intersection', qi sea is connected to 'chest qi with intersection', sea of water and grain or blood sea is connected to 'stomach qi with intersection', otherwise sea of water and grain is connected to 'shin qi with intersection'. Conclusions : The Four Seas are designated to the shu points due to their accumulation of Qi when the main elements of Jing-Qi-Shen and Blood are deficient or excessive, allowing for the most convenient management and manipulation of the condition of these main elements. In clinical practice, the shu points of the Four Seas will likely increase treatment efficacy for conditions that include psychological aspects.

• Journal of Oriental Neuropsychiatry
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• v.3 no.2
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• pp.97-106
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• 1992

The literature which was written about manual technique of 'Four method of conducting the Qi(氣)'suggest the following results. 1. Four method of conducting the Qi(氣) is a total method based on the basic manual method, lifing and thrusting, twisting and rotating(捻轉), timing the insertion and withdrawal(呼吸) ect. 2) Cheongryongphami method(靑龍擺尾法) come to understanding channels and conducting and Qi(氣), Paekhoyodu method(白虎搖頭法) using a channels understanding and Qi(氣) introducing, Changkuthamhyeol method(蒼龜探穴法) using a channels understanding, Ceokpongyeongweon method(赤鳳迎源法) using a collaterals understanding. 3) Cheongryongphami(靑龍擺尾) and Changkuthamhyeol method(蒼龜探穴法) were used on disease like insufficiency symptom-complex(盧證), Paekhoyodu(白虎搖頭) and Ceokpongyeongweon method(赤鳳迎源法) were used on excessivess symptom-complex(實證) of pathogenic factors selectively. But all of them often used on C.V.A. 4) The Yang Channel's points, under the elbow and knee point, are often used as points which are used in "Four method of conducting the Qi(氣), and the Yin, Ren(任) Du(督) channels are used less than the former. 5) The manual techniques of 'Four method of conducting the Qi(氣)' are often used in clinically. "Four method of conducting the Qi(氣)"has been studies as above, but there weren't a lot of literature which is about total manual technique of acupuncture. So there is a need study about it.

• The Korea Journal of Herbology
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• v.24 no.3
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• pp.21-28
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• 2009

Objectives : The purpose of this study is to determine the herbal name and four Qi(四性) of genus curcuma in the Korea Pharmacopoeia ninth Edition. Methods : Compare with the name and four qi of genus curcuma from the Korea Pharmacopoeia ninth Edition and the other nation's Pharmacopoeia and main herbal medicine books. Results : 1. The Rhizoma of Curcuma longa is called Kanghwang in KP 9, but is called Ulgeum in the main herbal medicine book. 2. The Rhizoma of genus curcuma except Curcuma longa is called Achul in KP 9, but is called Kanghwang in the main herbal medicine book. 3. The root of genus curcuma is called Ulgeum in KP 9, but is called Achul in the main herbal medicine book. 4. The four qi of the Rhizoma and Radix of genus curcuma is recorded worm and cold in the Ch. p 2005, but is recorded cold and worm in the main herbal medicine book. Conclusions : Kanghwang, Achul, Ulgeum in the KP 9 is equivalent Ulgeum, Kanghwang, Achul in the main herbal medicine book. The four qi of Rhizoma is cold, Radix is warm.

• Journal of Korean Medical classics
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• v.29 no.3
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• pp.1-12
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• 2016

Objectives : Deciding whether a year will be a Normal Qi Year is an important task within the study of Five Periods. Normal Qi Year, a period of peace and calmness, comes when a given year's elements are neither excessive nor deficient. There is, however, no unified definition for Normal Qi Year. This paper is written to propose a definition that could serve as such. Methods : Somunyukgihyunjumileo, various masters' opinions, and conventional Chinese scholars' claims were studied based on Hwnagjenaegyeong to produce this paper. Results : Within The Year of Sehoi(歲會年), only four years are Normal Qi Years and the other four years are not Normal Qi Years. The six years of Jehwa(齊化) are all Normal Qi Years because excessive elements are suppressed. The six years of Donghwa are all Normal Qi Years because deficient elements are bolstered. The years of Dongsehoi (同歲會) are all Normal Qi Years. All of the six elemental deficient years of the Year of Sunhwa(順化年), when the energy of Heaven emanates elements, are all Normal Qi Years. Conclusions : Not counting the overlapping Normal Qi Years during a periodical circle of 60 years, there is a total of 23 Normal Qi Years: the years of Eulchuk(乙丑), Jeongmyo(丁卯), Mujin(戊辰), Gyeongo(庚午), Shinmi(辛未), Gyeyu(癸酉), Eulyu(乙酉), Jeonghe(丁亥), Gichuk(己丑), Gyeongin(庚寅), Shimnyo(辛卯), Gyesa(癸巳), Eulmi(乙未), Musul(戊戌), Gyeongja(庚子), Shinchuk(辛丑), Gyemyo(癸卯), Eulmyo(乙卯), Jeongsa(丁巳), Gimi(己未), Gyeongshin(庚申), Shinyu(辛酉), and Gyehye(癸亥).

• The Journal of Korean Philosophical History
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• no.27
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• pp.447-468
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• 2009

Jeong Si-Han(1625-1707), one of the main representatives of Toegye School in The mid-Korea Dynasty, seeking to live in seclusion of his life engaged in research work, respected by scholars for generations. He, Together with Yi Hyeon Il(1627-1704), carried out a systematic study of Toekye's Interpretation of the "Four Buddings" and "Seven Feelings". In this paper, from a comparative point of view, The author studied Jung Sihan's Li-Qi Theory, Four-Seven Theory, Human Mind and Mind of the Dao. Although his theory of interpretation about Li-Qi Theory, Four-Seven Theory, is the tendency of compromise Toegye and Yulgok's thought, but from the master and servant and upper and lower relationship between Li-Qi and Four-Seven Theory, Jung Sihan preferred the thought of Toegye. The characteristics of Human Mind and Mind of the Dao is Emphasis on Zhu Xi's theory about human mind of "is-to-be"

• Journal of Korean Medical classics
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• v.24 no.4
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• pp.143-155
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• 2011

By examining the relationship between physiological character of stomach and true viscera pulse(眞臟脈) with "Huangdinejing(黃帝內經)", the study shows these fallowing results. Stomach is not only one of the six bowels(六腑), it represents them. It is called as yang brightness of foot(足陽明) because it has relation with function of earth among five phases(五行), great storage(倉廩) and root of five visceras and six bowels(五臟六腑), has close relationship with triple energizers(三焦). Stomach is an important organ that feeds acquired qi(後天之氣) based on food and stomach qi (胃氣) which is a transformed form by going through digestion, is significant for life conservation. In human body, the activation of stomach qi can be known by pulse. The true viscera pulse is a pulse which predicts the period of death. If stomach qi exsits, viscera qi can be led to greater yin of hand(手太陰), however, when it does not exist, five viscera qi can not be led to greater yin of hand and this kind of situation appears the true viscera pulse. Hence, by knowing the relation between stomach qi and five viscera qi, the condition of normality, disease, and death can be known. In "Hwangdineijing" it says, stomach qi, shortly string like pulse(微弦), shortly surging pulse(微鉤), shortly floating pulse(微毛), and shortly sunken pulse(微毛) shown in four seasons are normal pulse. And also it emphasizes, normal pulse is made when four seasons, five viscera pulse, and stomach qi are in harmony. In conclusion, stomach qi is based on food for well being, and a standard of judging people whether they are living in a healthy life or not.

• Journal of Korean Academy of Nursing Administration
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• v.18 no.2
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• pp.222-233
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• 2012

Purpose: This study was conducted to develop an evaluation framework for QI activity in medical institutions and to analyze QI activity cases by applying the developed evaluation framework. Method: A four-phase process was employed to develop the evaluation framework, and a descriptive survey was used for the QI case study. Data were collected in April, 2010 by examining 157 QI activity cases presented at conferences and published in Journal of Korean Society of Quality Assurance in Health Care over the past three years. Developed QI activity evaluation instruments were used for data collection. Data were analyzed using the SPSS 18.0 for Windows program. Result: A QI Activity Evaluation Framework was developed. This framework consisted of 45 items. The department with the highest level of QI participation was the nursing department. The most frequent QI activity theme was patient safety. QI activity levels in Korean medical institutions are relatively equalized without significant differences according to institution characteristics. Conclusions: From the quality aspect of QI activity, more systematic and scientific approaches are required to upgrade QI activity. This study could provide methodological guidelines for QI activity and be useful in setting goals and directions for QI activity in medical institutions in Korea.

• Journal of Korean Medical classics
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• v.34 no.2
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• pp.23-44
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• 2021

Objectives : The theory of Latent Qi Wenbing and its counter-arguments were examined in terms of each argument's theoretical background and logicality. Methods :Arguments for and against the theory of Latent Qi Wenbing in medical texts were examined closely. Results & Conclusions : Each doctor's theory on Latent Qi Wenbing was examined in the following four aspects. First, to what kind of pathogenic qi was the patient exposed during Winter? Second, how did the pathogenic qi affect the body in the time of exposure? Third, how did the latent qi change over the Spring and Summer within the body? Fourth, what kind of weather generates the disease during Spring and Summer? Each argument had different opinions on each aspect. The main argument made against the theory of Latent Qi Wenbing is that it is impossible for the pathogenic qi that initially damaged the body to stay latent until it generates disease after some time. The theory of Latent Qi Wenbing could be assumed to have been created based on situations in which such explanation was adept. Factors that contribute to this theory could be explained through the condition of the healthy qi, state of cultivation during the past season, and constitutional factors.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.6
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• pp.911-920
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• 2010

The basic principles in the "Spleen-stomach theory(脾胃論)" sets up the phases and roles of spleen-stomach (脾胃) by establishing Earth(地 坤 土) and exposing the reality of spleen-stomach(脾胃) of human body which has its own shape and form with Heaven's reality exhibited. The meaning of Earth is based on the constant meaning of Earth in 'Earth Original-Earth as extended and stable ground(坤元一正之土)' giving form and shape, and Earth's movement with circulation, then exposes itself as 'Earth as plowing land(耕種之土)' concerning both the application of Five Phases and the physical characteristics of Earth. The Yin-Yang recognition on Earth is revealed as Yin Earth(陰土)-Yang Earth(陽土). Spleen(脾) was established as Yin Earth(陰土) and Stomach(胃) as Yang Earth(陽土). The seasonal assignment of Earth is Indian Summer(長夏), which is divided from Summer, and becomes Heat(熱), and the Yin-Yang recognition of Earth comes to be the meaning of the center and border. According to the Five Phasic recognition, it becomes Earth(土) and gets to be Dampness(濕) in accordance with Six Qi(六氣). 'Extreme Yin(至陰)' indicates Qi's status exposing the fundamental meaning regarding the role of creating, changing, and propelling Spleen-Stomach(脾胃) as a characteristic Yin Earth. Earth comprehends 'Four Courses(四維)' meaning, recognizes them as four parts of the 12 Earth's Branches(辰戌丑未) and the terminals of four seasons(四季之末), and has the meaning of the president of the change in four seasons. The theory of principle in the "Spleen-stomach theory(脾胃論)" stands on the basis of the 'Form Qi theory(形氣論)' and that of 'Upbearing, Downbearing, Floating, and Sinking theory(升降浮沈論)'. It manifests the theory of movement in the interaction between Form(形) and Qi(氣), and 'Qi Interior Form Exterior(氣裏形表)' indicates that Qi(氣) moves interiorly and Form(形) exteriorly.

• Journal of Sasang Constitutional Medicine
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• v.15 no.2
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• pp.38-57
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• 2003

Objective: The purpose of this study is to discourse upon that the construction of Sasang Constitutional Medicine has a significant property of Oriental Medicine by explaining the disparity of the viscera and bowels of four constitutions through the special quality of ying-qi and wei-qi circulating in human body on the basis of the channel-qi theory of ${\ulcorner}Huangdi$ $Neijing{\lrcorner}$ Conclusion: 1. Primordial-qi is the congenital essence inherited from the parents and pectoral-qi, ying-qi and wei-qi is the acquired essence derived from the food and air that human eat and breathe. 2. Ying-qi and wei-qi circulates in the meridian system by the strength and pushing of pectoral-qi under the influence of primordial-qi 3. Ying-qi, by the pushing function of pectoral-qi, determines large lung-small liver and small lung-large liver according to the innate quantity of qi and blood. 4. Wei-qi, by the pushing function of pectoral-qi, determines large spleen-small kidney and small spleen-large kidney according to the innate quantity of qi and blood. 5. The heart in the theory of the meridian system's fetus-nourishing and Sasang Constitutional Medicine is involved in the formation of viscera and bowels as governing human body and seven emotions. 6. It is considered that Taiyang person and Taiyin person have the constitution influenced by ying-qi. 7. It is considered that Shaoyang person and Shaoyin person have the constitution influenced by wei-qi. The inquiry into several literatures on the basis of the channel-qi theory of ${\ulcorner}Huangdi$ $Neijing{\lrcorner}$ leads us to the idea that the construction of Sasang Constitotional Medicine is another well-implied representation of the property of the meridian doctrine in the existing Oriental Medicine. And it is considered that the more continual studies of literatures and Sasang Constitutional Medicine Acupuncture are necessary henceforth.